Readily Identifiable Footprint of the Cabala in Craft Freemasonry2

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READILY IDENTIFIABLE FOOTPRINT OF THECABALA IN CRAFT FREEMASONRY.

My glimpses of the traces of Cabala in Craft

Masonry

by W.Bro. Chris Aniche Okorafor Past Deputy District Grand Master, Hon. Grand Senior DeaconFounder Member and Past Master of Lodge Aro#1772,ArochukwuLodge Meridian #1742, UmuahiaDistrict Grand Lodge of Nigeria - Grand Lodge of Scotland

Table of Contents Preliminary Inducement:The Tree Of LifeFeasible Footprints in Freemasonry:The First DegreeThe Second DegreeThe Third Degree

Principal Office Bearers:The Right Worshipful Master (RWM)The Worshipful Senior Warden (WSW)The Worshipful Junior Warden (WJW)Relative Situations of Chokmah, Geburah and Tiphareth on the Tree of LifeMuch Now Remains:

Preliminary Inducement:It is necessary that I spell out the essential background from whi ch I operate as a Craft Freemason.The Grand Lodge of Antient, Free and Accepted Masons of Scotland to which I belong, does not“practice or recognize in connection with Lodges any Degrees except those of Apprentice, Fellow-Craft (including the Mark), and Master Mason, and the ceremony of Installed Master.” When I wasraised, it was common practice in those days, a practice since loosing currency, for the sponsors togive personal Masonic gift items to the newly made Master Mason. I got a tie with a beautifullyembroidered Square, Compasses and the letter G from my proposer. His seconder gave me a copy of The Standard Ritual of Scottish Freemasonry[1]. In those days also, EAs and FCs were not allowed toown or even handle the ritual less they be tempted to breech one of the excellencies of Masoniccharacter, namely Fidelity which restricts them from “never attempting to extort or otherwise undulyobtain the secrets of a superior degree.” I was therefore very enthused to browse through the ritual assoon as I settled back to the house after my post-raising banquet.

The ritual opens on the Tracing Board of the 1o

just barely after two pages from the title page and thetable of content. Under our Constitution, the explanation of the Tracing Board of the 1o is not given inthe working of the degree and had not been dealt with in my Mother Lodge nor in the other Lodges Ihad visited from my becoming an EA to this period in time when I was admitted to a participation of the secrets of the sublime degree. In an appointment I sought for the next day my sponsor referredme to pages towards the end of the ritual where the explanation was given in no less than seven

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hundred words. He then volunteered that to fully appreciate the symbols indicated in the TracingBoard as well as those of the 2o and 3o, I had to acquire some knowledge of the Cabala which hebriefly but surprisingly explained as an ancient system of theosophy veiled in allegory and illustratedby symbols, letters and numbers. Knowledge of it he affirmed would facilitate the task of a Freemasonin extending his “researches into the more hidden mysteries of the Craft.” Some form of coincidence confirmed his recommendation that same Sunday evening as I helped our Parish curate take certain items from the church to his living quarters. He was a man of letters withtriple doctoral degrees from the great universities of Rome and Austria and was well respected for his

frequent television discourses on spirituality for the laity[2]. In one of his television appearances, hehad referred to the Cabala. According to him Cabala should be seen primarily as a system for meditation, and interpretation of the bible developed by the Hebrew rabbis. To him the Tree of Lifepresents the best meditation symbol which he “sometimes” uses in place of the Crucifix or other of thevarious symbols in the Church. The main symbols of Judaism are both ancient and abstract - thecommandment forbidding the creation of 'graven images' for fear of idolatry prevented the productionof representations of God or human beings. Jewish symbols have been employed not only by Jewsthemselves but also by mystics throughout the ages, and their deep levels of meaning and antiquitylend them their continuing importance.In effect, it is very much close but more profound than other methods of religious contemplation. In theless than forty minutes discussion, I left with the impression that much of the Roman Catholicceremonies, liturgies and prayers, including the decades of the rosary and the Angelus, derive very

much from Cabala. He cited a few of the many Catholic mystics whose contemplative formats werederived from the Cabala. The very precise few are Giovanni Pico della Mirandol, Saint John of theCross, Saint Theresa of Avila and, Apostle Paul from the interpretations of 2 Corinthians 12:1-4 [3].Paul flowed through Kether and was allowed a glimpse of En-Sof. The commentary in the ChristianCommunity Bible, titled ‘Apostolate and Contemplation’ states that Paul was alluding to the ecstasiesthrough which he has been formed anew.“The word ecstasy seems to many people rather eccentric; for others it is only appropriate for contemplative living apart from the world. It is quite true that ecstasy, if genuine, is relevant tocontemplative life…By contemplation we often understand the time given to meditation on the thingsof God and the discovery of his presence in our lives. . the word.. more rightly denotes a new stage inspiritual life where the relationship between our spirit and God are profoundly changed…. Thiscontemplation may be given to those who have retired to convents to answer a call from God; it may

be given to those who live the normal life of most people;” The commentary contrasted this to“transcendental meditation and recollection which come from the East” In conclusion, it typifies this‘Christian mystery’ as ‘an advanced stage of contemplative life’ which gives a foretaste of the ‘finaltotal and constant union with God[4].’ The commentary did refer to the contemplative method from the ‘East .’ Other authorities affirm thatCabala should not be seen as purely of Hebraic origin. Hebraic religion and mysticism undoubtedlybenefited not only from the Chaldean’s where Abraham grew his teeth and grey hair, but also fromEgyptian religion and mysticism where Moses was weaned and educated. Abraham, Jacob andJoseph had also been in Egypt much before Moses was born. Some authorities also indicate that theCabala is akin to but predated by the eastern Chakra contemplative system and its several forms of yoga practices for which cause, they refer to Cabala as the "Yoga of the West". Basic to the Cabala

are the ten Sephiroth[5] ("Emanations", "Spheres” or "Numbers") positioned on the three pillars(kavim), of Severity, Mildness or Equilibrium and Mercy. In the Yoga and Tao contemplative systems,these same energy channels are indicated as Ida, Sushumna and Gingala in the former, and as Yin,Tao and Yang in the later.. Much of what is known about the Jewish Cabala derives from thepublication of the Sefer ha-Zohar ("The Book of Splendor") of the thirteenth century and an earlier Sefer Yetsirah ("Book of Formation") whose date of origin is unknown.Irrespective of the various opinions as to the origin of Craft Freemasonry, one thing is definite. Thefourteen learned Brethren who at some point formulated with Dr. James Anderson (1684-1739) the1723 ‘Constitutions, History, Charges, Regulations and Master’s Song’ and ‘The Antient Manner of Constituting a Lodge’, were ‘Speculative’ Masons who in-spite of their environmentally petty religioussectarianism and the persuasive propensity to christianize the Craft, left us with traces of some of itsancient roots. Dr. Anderson is quoted to have said that "Pythagoras’s mysteries were the most

perfect approximation of the original Science of Free Masonry which could be accomplished by aphilosopher without the aid of revelation[6].” The first objective indication is the Greek word ‘eureka’ under the diagram of Euclid’s 47th Proposition on the cover of the 1723 Constitution, therebyacknowledging the Jewish gematria which is related to the Pythagorean numerology, techniques of gematria (the study of the numerical values of letters and words), notarikon (the study of the first and


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last letters of words) and temurah (the study of the permutation and combination of letters).Pythagoras is said to have received this doctrine from Orpheus, who taught that numbers are the rootof the perpetuity of divine beings and the most provident beginning of all things in existence.Consequently as the body is the visible covering of humans, so are numbers the primary causes uponwhich the whole system of the universe rests. This to my understanding is very much the same as the‘Tree of Life’ in Cabala which is also held to be reflected in the human body. The association of thehuman limbs or anatomy is though entirely symbolic and purely metaphorical. Furthermore, as thereare ten Sephiroth in Cabala, so also did the Pythagoreans regard ten as the most perfect of numberssymbolizing the ‘completion’ of things.

I was struck by the observation that very many things that have been “written and published by worthybrethren whose feet were planted firmly in the clouds” in the sense that they “were unable to resist thestrong temptations to fill the numerous gaps in our history, and especially in our pre-history, withstatements and theories which had no foundation in fact, and which could not withstand even the mostelementary test.[7]” Other information I soon gathered is to the effect that in some cases particularlywith respect to our legends on King Solomon were more a reflection of Rabbinic and Cabalistic lore of early times as well as Arabic folktales in which he is indicated as an extremely wise man. Suleiman isrecognized among the Arabs as a Moslem with powers over demons and genies. Rabbinical folkloreholds that for purposes of building the Temple Solomon acquired wondrous powers over the demonswith whose aid he was able to obtain the Shamir which fashioned stones as building materials withoutthe need of any metallic tools[8]. Some authors had even alluded that there was no real Solomon, the

name being only a keyword consisting of three deities Sol, Om and On. With this backgroundinformation, I further sought the attention and instructions of this priest for the very little knowledge Igained on the Cabala. Having imbibed his acceptance that Cabala is the Yoga of the West, adaptedby the Church mystics and Christian Gnosists from the Bhakti Yoga of the East, I felt the urge to readsome few books available in the ashram of a local Bhaktivedanta Library of the Hare Krishna Society. If we accept that Freemasonry was founded on eclectic principles, then, we shall not even have anyqualms looking further into such Islamic Sufis Orders as the Qadiriyyah, the Suhrawardiyyah, theShadhiliyyah and the Maulawiyyah which grew roughly between 1070 and 1258 CE. Though not verymuch exposed to the doctrines of Sufism, I understand that the Moslems who adhere to this mysticalpath, accept that though the way to God is by revealed truth (naql ) and the intellect (aql ) yet the mostessential is discovery (kashf ) “in which the meaning of faith and truth is given in experimental

immediacy to the seeking soul.” The method is by a way of moral discipline and ascetic living(tarīqah) which in three grades, namely the novice, (murīd ), the traveler (sã’ir ) and the attainer (wãsil ),[9] assures the adherent’s hope for Paradise. I have since read several texts, monograms and websitepublications on and about Cabala, a considerable portion of which I can scarcely lay claims to haveundertook. I therefore acknowledge these sources and lay no originality in what now follows, as theyare all but aggregates of my piecemeal apprehensions of those my several readings.

The Tree Of Life:The principal aspect of the Cabala is the glyph Otz Chiim (Tree of Life) which consists of ten Spheres

or holy Sephiroth connected by lines or channels (tzinorot ) with which they compose a 32 Paths of Divine Emanations (Sepher Yetzirah) or the emblematic flow of Divine energy throughout Creation.This is more generally depicted as per Figure 1[10]. The Sefiroth are numbered Kether (1),Chockmah (2), Binah (3, Chesed (4), Geburah (5), Netzach (6), Tiphareth (7) Hod (8), Yesod (9) andMalkuth (10). Over and above Kether are Three Veils of Negative Existence, namely: Ain (Negativityor Nothingness) (A), Ain Soph (Limitless Negativity, (B)[11], and Ain Soph Aur (Limitless Light) (C).Recognized also is what may be classified as a mysterious Sephirah Da’ath (Knowledge) which is notoften represented on the glyph of the Tree of Life. It is accepted to be the conjunction of Chokmahand Binah. The ten Sephiroth emanate from the ineffable infinite Veils through which all creation weremade and are sustained.

The emanation of disharmony arising from the freedom of choice extended to humankind, occasionedits fall into the Formless, Dark Void region of the Qelippot (‘harlots’ or ‘shells[12] ’) This region extendsbelow Malkuth as it were mirroring the Tree of Life. Consequently, the overriding goal of mankind isRedemption (tiqqun) from this fall into the abyss and a reunification with Divinity. The Tree describesnot only the Emanation of the Divine into the manifest world, but also the road map for the re-union of man with the Divine. The way back to the Godhead is also referred to as climbing up the ladder


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(sulam) arrayed along the three pillars[13].


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Otz Chiim, is also arranged within three parallel pillars representing three separate modes of DivineInfluence within Creation as per Figure 2. These are the Left Hand Pillar of Severity (AA), Pillar of Mildness or Equilibrium (BB) and the Right Hand Pillar of Mercy (CC) The three pillars are alsodesignated by the three Mother Letters of the Hebrew Alphabet of Aleph, Mem, and Shin for TheCentral, Left and Right Pillars respectively.

A further grouping of the Sephiroth presents them in a three triangular formats depicted in Figure 3.

The triangle consisting of Kether, Chockmah and Binah is often referred to as the Supernal Triangle,the other Ethical and the lower which includes the “drop-down” Sephirah, Malkuth is the AstralTriangle. Some authorities also refer to the groupings as the Intellectual or Cognitive; Moral or Emotive and, Material or Instinctual Triangles or Worlds.

A yet another view of the Tree of Life, consists in linking up the Sephiroth sequentially from Kether toMalkuth. The lines this time around are sometimes indicated as lightning flashes from Kether toChockmah, from Chockmah to Binah and in that order down to Malkuth. This as shown in Figure 4 isa representation of the successive unfolding of cosmic realization in human consciousness and mayoften be represented by the serpent Nechushtan, the symbol of wisdom and initiation. The diagrammay thus very easily be visualized as this serpent coiled on the Otz Chiim and embodying each of the

Sephiroth with its tail in Malkuth.

The ten Sephiroth are sometimes also grouped into three divisions thus aligning with the “Rule of Three” in Freemasonry. The first is Arich Anpin (The Vast Countenance) and consists of Kether manifesting in Chokmah and Binah. The second is Zeir Anpin (The Lesser Countenance or


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Microprosopos) with Tiphareth as the keySephirah and including the Chesed, Geburah,Netzach, Hod and Yesod. The third, Nukva d'Zeir

Anpin (The Bride of Microprosopos) is theSephirah Malkuth. This grouping must be keptseparate and distinct from the one illustrated inFigure - 3. One other very important aspect of the Tree of

Life is that as man is a microcosm, created in theimage of the Creator-God, the Sephirothcorrespond each with a particular organ or limb inman, the middle pillar corresponding with thehuman spine. Other acceptable humananatomical correspondences are as per thefollowing Table. TABLE -1

Sephirah AnatomicalCorrespondence

Kether ChockmahBinahDa’athChesedGeburahTipharethNetzachHodYesodMalkuth

Cranium; HeadRight hem of brainLeft hem of brainPosterior BrainRight ArmLeft ArmHeart; Chest; BreastRight LegLeft LegReproductive OrgansFeet

Feasible Footprints in Freemasonry:With this very extremely limited brief excursion into the Otz Chiim, I may now make bold to indicatewhat I tend to regard as some feasible footprints of the Cabala in Craft Masonry. In a most concisedefinition, Freemasonry is “a peculiar system of morality, veiled in allegory and illustrated bysymbols.” The Cabala also more extensively uses symbols to better enable the human mind graspabstract reality some of which being absolute, the human mind would otherwise be incapable of comprehending until it shall have attained the hoped for status beyond this our sublunary abode.Basic to the doctrine of morality is the universal concept of man as a composite of a soul in exile in abody it animates. The purpose of human life on planet earth, as universally accepted by all whobelieve in the Great Architect of the Universe, no matter how styled, is to free the soul from this itsexile for a translation or transition back to the Godhead. In order words, the ultimate goal (SummumBonum[14]) of humans is to regain Paradise Lost. More precisely, man because of his sin, lost his

supernal image. His soul, a fallen spark, in time realizes his pristine status and yearns to be redeemedand elevated to return and unite with its ultimate source. It is also said that “one must seek that placefrom which having once gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything has begun and in whom everything is abiding since timeimmemorial[15].” Freemasonry is purely a peculiar system of morality, and definitely not a religion or a substitute for or a competitor with religion. It requires an aspirant or Candidate for its mysteries to have some definiteform of religious belief in God before he can be admitted. It further expects him thereafter to perseverein the practice of his religion. It consequently endeavors to admit only individuals seeking to be“assisted by the secrets of [its] Masonic art” and engages and instructs them on ‘the nature, principlesand virtue of [its] science” so that they “may be better enabled to display the beauties of true godliness

to the honor and glory of [our Creator’s] Holy Name.[16]” I observe that in doing this it employsidentical Cabalistic approach to symbols and allegories. The symbols enable it to “ensureunderstanding regardless of the language of the operator” knowing that the symbols in themselves arebut “an effective means of communication to ensure accurate” comprehension of the teachings. Thisis very much typified in the outer world by such symbols as traffic signs. The traffic symbol instructing


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a motorist to be cautious as he approaches a railway crossing in the countryside is the same all over the world irrespective of quality of road, type of government, level of economy, literacy and languageof the locality. The allegories are chosen from history[17], but like all other allegories they are notnecessarily strictly historical facts and sequences. The essence is the moral truth allegorized in thelegends[18]. The age-old maxim in a soul’s search for enlightenment on the path of Truth and Virtue, particularlytypified by the Cabalists and every other mystical school, is “that when the student (disciple) is ready,the teacher (master) arrives.” Freemasonry therefore does not seek out initiates. Each candidate for

its mysteries must come of his own free will and accord, unbiased by improper solicitations of friendsagainst his own inclination and uninfluenced by mercenary of other unworthy motives”[19].Subsequently, an EA will declare that he was first made a Mason in his heart due to the yearning thatarose therein. I am tempted to associate this concept with Apostle Paul’s indication that one has to be‘predestined’ to attain initiateship[20]. My Scottish Ritual infers this in a relatively different way, whenthe Right Worshipful Master of the Lodge informs the initiate that the secrets of Freemasonry “are notcommunicated indiscriminately, but are conferred upon Candidates according to merit and ability.” The Cabalists allude, to the Central Pillar as representing Consciousness. With this awareness, Iconceive the three degrees of Craft Freemasonry as a graduated ascent on the plane of Consciousness along the Central Pillar, following the ‘Path of the Arrow’ from the depths of Darkness(The Qliphoth or Hells of the Averse Sephiroth) to Malkuth; to Yesod and then to Tiphareth –where

true illuminated vision associated with the highest grade of the initiation is acquired. This I understandis also a similitude of the Yoga system in which also the Kundalini rises along the Path of theShusshumma. The Sephiroth on the Middle Pillar of Equilibrium do not have pairs of opposites.These, Kether, Tiphareth, Yesod and Malkuth are respectively the resolving points for dualitiesChokmah-Binah, Chesed-Geburah, and Netzach-Hod on the Pillars of Mercy and Severity. As theseother Sephirah have both positive and negative influences, illumination has to follow the via mediaalong the Path of the Arrow shot up the Middle Pillar of Equilibrium from Qesheth, the Bow of Promisein an equilibrated path free from the danger of the temptations of unbalanced force that are emanentin the two opposing positive and negative Pillars of Severity and Mercy. The via media, as the sagesteach implies that “One who is free from the duality of happiness and distress (positive and negative),and who knows how to surrender unto the Supreme Personality attains that eternal kingdom.”[21]

I conceive this as symbolized in Craft Masonry by the path the Candidate takes while advancing tothe altar. Each degree in the Craft, I believe corresponds to a Path along the Middle Pillar, namelyfrom the region of darkness to Malkuth to Yesod, and from Yesod to Tiphareth which constitutes fullinitiation. “The aim of each grade of initiation is to introduce the candidate to the Sphere of eachSephirah in turn, working from Malkuth up the Tree. The instructions given in each grade concern thesymbolism and forces of the Sphere to which it refers and the Paths that equilibrate it. The sign andword of the grade are used when walking these Paths” to excite the thought of the initiate and assisthim in his contemplation of the mysteries embodied in the symbolism used at each of the stages. It isalso held in Cabala that “a ritual initiation is the act of introducing a newcomer to the Sphere by thosewho are already there. They construct a symbolic representation of the Sphere on the physical planein the furniture of the temple; they construct an astral replica of it by concentrated imagination; and bymeans of invocation they call down into this temple not made with hands the forces of the Sphere of

the Sephirah they are working upon.[22] In effect as in Craft Masonry, a Lodge is regularly opened indue form in the degree in which the Candidate is to be initiated. The Candidate is admitted on theleave of an assisting conductor who gives the password on his behalf. He is then processed throughthe inner workings of the initiation. Some few other specific traces of the Cabala in the three Craft degrees are indicated in the followingbriefs. The First DegreeThe consequent “state of Darkness” of the fallen soul of man and his “most desire” for “Light” areappropriately typified in this degree. In this as well as in subsequent degrees, the first steps are takenwith the left leg which in Cabala is ascribed to the Sephirah Hod (Acknowledgement), and associated

with ‘walking’ and in the soul with the power to continually advance. – (Ref ‘advance to me…’ and‘advance to the Altar.’) Cabalists also ascribe to Hod the virtues “determination and perseveranceborn of deep inner commitment, toward the realization of one's life goals as well as ‘acknowledgmentof a supreme purpose in life, and total submission of self to the splendor and majesty’ of his Creator.(Ref: in whom Candidate puts his trust as he initiates his mystical journey from his state of darkness.)Kneeling at the Altar in this degree symbolizes the Sephirah’s manifestation of the power of


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confession. The part slipshod in this degree corresponds with Netzach which is the first foot of theTree of Life to reach ground on the Pillar of Mercy viz - emanating from Kether-Chokmah-Binah-Chesed-Geburah-Tiphareth-Netzach. The Candidate thus has to recognize the sanctity of the groundon which he stands as also illustrated in the VSL[23]. The commentary on the Surah quoted brings outthe aspect relating to being divested of valuable metals.[24] Humility is one other spiritual stateidentified as corresponding to initiation in Malchuth and is very much typified on the clothing of theCandidate.. A Cabalist stated that in order for the seeds of meditation to take root in our souls, grow,and bear fruit, we must become a fertile "earth.” (Malkuth) This depends upon our spiritual acquisitionof humility and lowliness (that of a subject performing the desire of his king) and selflessness (the

state in which a son devotedly serves his father).[25]” This humility, selflessness and desire to serveunder the “yoke of Malkuth (the kingdom) ” are in my understanding symbolized in the cable tow.

Admission to this degree corresponds with being initiated into the Sphere of Malkuth which accordingto the Cabalists inculcates the acquisition of the virtues of Faith, Hope and Charity. Jacobs Ladder isthe central theme in the Tracing Board of the First Degree, namely, a ladder with three principalstaves of Faith, Hope and Charity and, resting on the VSL by which assistance we hope to arrive atthe summit of Freemasonry. The Cabalists identify four basic characters of the soul namely, levushim (garments) which enable it toachieve expression, machshavah (thought) by which it is revealed inwardly; dibur (speech) andma'aseh (deed) by which it is revealed outwardly. These are presented in the First Degree

ceremonies by the following extracts and the subsequent Table: - “who has been well and worthilyrecommended, regularly proposed and approved in open Lodge, and now comes, of his own free willand accord, properly prepared, humbly soliciting to be admitted … free and of good report….assisted by the secrets of our Masonic art, he may the better be enabled to unfold the beauties of truegodliness, to the honor and glory of Thy Holy Name.”

Garment Thought Speech Deed Assisted bysecrets…

Free will andaccord

Tongue of good report Regularly proposed

To be admitted Worthilyrecommended

Approved in OpenLodge

Humbly soliciting Now Comes Properly prepared

Malkuth has a correspondence as the "Crown" of the procreative organ hence the feasible attributionto the Lodge in which one is initiated into as his “Mother Lodge.” It is only after this ‘birth’ in the "pane"and “portal” of Malkuth that a soul can ‘perceive and ascend to the higher Sephiroth.’ Theseessentials of the First Degree, thus trace to their root in Cabala.

The Second DegreeThis degree tallies with the initiation in the Sphere of Yesod (Foundation). Yesod is the Foundation of the universe established “in strength”. As already indicated, Netzach correspondence in the

microcosm is the right leg on whose bare knee the Candidate for this degree kneels for hisobligation.. In addition to Victory, it is sometimes referred to as to ‘conduct’, to ‘orchestrate’ and to‘attain.’ In the former degree, the EA while placed in the NEC is charged to build on the foundationlaid, a superstructure perfect in all its parts and honorable to the builder. Yesod is the Foundationgrounded on Malkuth (Earth). Yesodic (Foundation) correspondence in the microcosm is theprocreative organ. It thus enables procreation on the spiritual plane by a continual generation of newinsights and true awareness of the Path to union with the Godhead. Reference may also be madehere to “an ear of corn,” fecundity, and relationships with Ceres the goddess of agriculture. Identifiedalso by Cabalists as the ‘righteous one’, the soul of its initiate is empowered to contact, connect andcommunicate on higher Spiritual Consciousness, in effect to extend his “researches into the morehidden mysteries.”. This is further brought out in Craft Masonry in the explanation of the Tracing Boardof this degree in which he is tested and permitted as qualified to enter the Middle Chamber to receive

his “wage without scruple and without diffidence.” Several Freemasons hold that at some stage in the development of the Craft, the Fellow Craft was theapex degree. This can be justified by reference to its Tracing Board narratives. The symbolic talesabout Three, Five and Seven, are more readily understood from a Cabalistic viewpoint. “Three” relatesto the Supernal Sephiroth Kether, Chokmah and Binah; “Five” to the Sephiroth within the square


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bounded by the rest of two pairs of Sephiroth on the Right and Left Pillars, namely Chesed andNetzach on the Right and Geburah and Hod on the Left Pillar. These are ‘stabilized’ or equilibrated inthe Sephirah Tiphareth. Adding Yesod and Malkuth to the former yields “Seven,” the perfect number.In Cabala, Hod has a numerical value of 15 which is also the sum of all numbers from 1 to 5 therebyexpressing and reflecting all the 5 emotions of the heart in the 5 Sephiroth from Chesed to Hod. I shalllater refer to these 5 Sephiroth in the Third Degree. The attribution of the apex to the Fellow Craft Degree is also informed from the fact that Yesod “grantsunderstanding of the hidden life forces of the earth and our own nature. [26] An authoritative Cabalist

whose reference I have failed to trace, indicates that Yesod implies Foundation as well as Beginningfor which cause it is labeled the “Conclusion” (ability to conclude an act) deriving from the property of "peace" held to be inherent in the Sephirah. In the current Exhortation to the Candidate to the ThirdDegree, he is reminded that he “was led in the Second Degree to contemplate the spiritual or hiddenmysteries, and trace their development along the paths of heavenly science, even to the throne of God himself.” This alludes to the part in the Tracing Board of the Second Degree where the FC whilein the Middle Chamber had his attention “particularly arrested by certain Hebrew characters.” In thepictorial representation of the Tracing Board, these characters which are now substituted by the letter G are indicated as the Tetragrammaton, written from left to right - Yod, Hé, Vau, Hé, which without thevowel points are not readily pronounced to yield the word they are intended to represent exceptcommunicated in due form by an adept in a close mouth to ear whisper.

The twin Pillars are fully discussed in the FC Degree and are not mentioned in the Third. The Masonicascription to the one on the Left corresponds with the Cabalists’ Pillar of Severity or Strength. That onthe Right, with the Pillar of Mercy which is also referred to as ‘constructive.’ The equilibrating MiddlePillar of Mildness referred to in the Second degree as their joint signification is ‘stability.’ To ascend tothe Middle Chamber, the FC has to pass between the two Pillars, precept which the Cabalists refer toas ‘following the Path of the Arrow shot up the Middle Pillar of Equilibrium from Qesheth, the Bow of Promise in an equilibrated path free from the danger of the temptations of unbalanced force that areemanent in the two opposing positive and negative Pillars of Severity and Mercy.’ On this Path, havingbuilt “a superstructure perfect in all its parts and honorable to the builder” and, having attainedconsciousness “even to the throne of God Himself” the initiate earns the promised glory in thedeclaration that “he will build me an house and I will stabilsh his throne forever.” This to my mind, isthe attainment of the initiation of Kether in this degree which would be dealt with in its current Masonic

ascription to the Third Degree. This also gives weight to the FC degree being the conceptual apexinitiation before being split to create the Third and Sublime Degree. The Third DegreeInitiation in this degree relates to introduction to the spheres of influence of the Sephirah Tipharethwith just the invisible and mysterious Sephirah Da’ath, barring the initiate’s vision of Kether. Tiphareththerefore, is the highest plane of God Consciousness that a living human can attain. It representsKether as is “knowable” by humans in the flesh. To attain the initiation of Tiphareth one has to passthrough a Veil traversing the Tree and separating it from the Astral triangle formed by Netzach, Yodand Yesod. This Veil also referred to as an abyss is known as Paroketh. In Craft Masonry, aCandidate for the Sublime Degree is particularly prepared firstly by the Lodge being opened in theCentre.. A special prayer that he be endowed “with such fortitude that in the hour of trial he fail not” is

offered on his behalf. This is in consonant with the teaching that “one who engages in full devotionalservice, who does not fail, at once transcends the modes of material nature and thus comes to thelevel of Brahman[27].” Then follows the exhortation on “the peculiar object of the Third Degree.” He is “prepared by contemplation, for the closing hour of [his] existence; instructed on that mostinteresting of all human studies, the inner meaning of life, which by generally acceptable concept issaid to be “self-realization and the re-establishment of our lost relationship with the SupremePersonality of the Godhead.[28]”, the knowledge of oneself; taught by illustration on how to die and,finally that within his perishable human frame resides a vital and immortal principle that based on howfaithful and obedient” it had been while in his perishable frame[29], would thereafter meet God face toface. The climax of the ceremony is the teaching on the significance of the Light of a Master Masonand the entrusting of the Master Masons secrets.

All these are related to specific Cabalistic precepts to the extent that I feel satisfied in my convictionthat they have their root in Cabala. The Master Mason is instructed at the investiture of the apron asfollows: - “Finally, the M.M’s apron with its three emblems arranged in the form of a triangle, teachesyou that as you have now arrived at full Masonic manhood, you will, by a study of the mysteries


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Beyond Kether are drawn the ThreeVeils of Negative Existence. In Figure 1,we observed that Kether is the Centre of the three concentric Veils of NegativeExistence. They are also said to befocused on Kether; hence in Cabala,Kether’s several titles include the Pointwithin the Circle[35], The Concealed of the Concealed, The Ancient of Days,

The Most High, Existence of Existences,The Amen and, Lux Eterna[36] Some of these are terms encountered in the ThirdDegree of Craft Masonry. Of the moststriking beauty is that which relates to “apoint from which a Master Mason cannoterr”, a form of a throw back to the 1o

assertion that where the Name of of theMost High “is invoked we trust no danger can ensure.” These Three Veils, Ain(Negativity or Nothingness), Ain Soph(Limitless Negativity, and Ain Soph Aur

(Limitless Light), are by their veryessence beyond definition. Worthy of note is that the Veils are only shown asarcs of the circles to which they pertain in the understanding that Kether is brought into being by their concentration and then within the open-ended part of the Veils, expresses itself in manifestation of Chokmah and thence all the other Sephiroth which will all in time be absorbed back to Kether as their one and only source of essence and existence[37]. I associate with the concept that the secrets of a Master Mason derive from Cabalistic attributions.The Five Points of Fellowship are also readily seen to be figured in the Master Mason’s apron. Thekey issues to reflect on are the names and correspondences the five Sephiroth Chesed (4), Geburah(5), Tiphareth (6), Netzach (8) and Hod (9). To these should be added their conjoint ‘raising’ towards

the Supernal Triangle of Kether (1), Chockmah (2) and Binah (3). At this point the VSL narrative of Moses’ request to be shown the Glory of God would be worthy of detailed meditation vis-à-vis thecommunication process of the substituted secrets on the floor of the Lodge by successive pairs of thethree principal officers. These links of the Moses episode and the communication of the substitutedsecrets are: - “Show me your glory, I beg you”. [Let those substituted secrets be regularly communicated to me]; “Here is a place beside me. I will … shield you with my hand while I pass by. Then I will take my handaway and you shall see the back of me; but my face is not to be seen” [H to H; F to F; K to K; B to B;and H over B – note also face not seen by either of the communicating pair];

“I will let all my splendor pass in front of you, and I will pronounce before you the name Yahweh.” [It isin this position and in this only, and then only in a w.., except in open Lodge, that the w of a MM isgiven; it is … or …”] I may also add that to the Cabalist, Chesed (4) and Geburah (5) are referred to as the two handswhich act together to give form to all reality as well as rectify reality. Geburah, the left hand, repelswhile the other Chesed the right hand, draws near. In the communication of the substituted secrets,the left arms of the pair repel while their right hands cojointly draw near. At the head of the RightHand Pillar of Mercy is the Sephirah Chokmah, the first emanation from Kether and whosecorrespondence in Microcosm is the left side of the face. Its microcosmic correspondence is typifiedin the preliminary stage of the communication of the substituted secrets in the Sign of Horror. In thesign, the microcosmic Chockmah is drawn-in by the microcosmic Chesed and shielded by from the

thing of horror while the microcosmic Geburah simultaneously extends vehemently to repel. The Mason”s word is said to have been lost, and that we have now no idea of what it was. I aminclined to the idea that the existing indications are sufficiently clear to enable us form a very shrewdguess. Here I cannot be explicit. I must only guardedly hint that several Freemasons had inferred that


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it is a word of omnific power. I prefer to approach this topic from the point of view of the known.Passwords are generally in vogue among many identifiable groups with common interest. In theCabala the initiation and meditation in the Sphere of each Sephiroth is facilitated by a specific word(one of the God Names). The Cabalists accept that one cannot hope to find his way unaided and for that purpose identify the Divine Names for each Sephirah which when invoked and meditated uponassists the aspirant to realize the vibrations that would enable a harmonious benefit. The saying is thatstarting under the presidency of the Divine Name, however, no evil can enter [38]. Freemasonryaccepts that what is currently available is a substitution of the genuine.

The substituted word may indeed be a substitution not in the sense that the genuine was lost [39], butrather a substituted word which reflects its meaning in the genuine. This is a common practice amongCabalists in the sometimes combined application of their techniques of gematria, notarikon, andtemurah. One example given to me by an avid student of the system is the reflection from theSephiroth Chesed to Netzach, the Sephiroth right below it on the Pillar of Mercy. Chesed is spelt: -Chet , Samech, Dalet which under this Cabalistic technique has a numerical spelling value of 148which is the value of Netzach. This can be determined by adding the values of 8 for Chet ; 60 for Samech and 4 for Dalet in the following order:- Chet ; Chet Samech; and Chet Samech Dalet whichare 8, 68, and 72. I am of the opinion that the symbolic, non-word components of the substitutedsecrets of a Master Mason, may well be reflecting the genuine in the Sephirothic microcosmiccorrespondences they indicate. With special application to the word, I believe that there may havebeen some handed down complexities of errors from the time nothing was written down to the time

when people started writing down things because the stresses of their daily living were crowding outsome of their esoteric knowledge. The feasible causes of variations from the “originals” are varied.Some arose from wrong pronunciations of words foreign to our near ancient Brethren which later werewritten down in what most conveniently approximated the originals. The situation is such that in oneinstance, even the Hebrew title of an English publication, “ Ahiman Rezon” was mis-represented in aLodge Inventory (1838) as “A. H. Iman”s Reasons”[40] In the Traditional History, 15 Fellows of Craft were selected and ordered to make the diligent search.The same 15 trusty Fellow Crafts were ordered to attend the obsequies, clothed in white aprons,emblems of their innocence. The Sephirah Hod has an attributed value of 15, which is the sum of allnumbers from 1 to 5. In Cabala, Hod is held to express and reflect all the five emotions of the heartfrom Chesed to Hod (Chesed-Geburah-Tiphareth-Netzach-Hod). The spiritual consciousness

identified as corresponding to Hod is “Sincerity,” (Trustiness). One must be saying something other, if he were to report that “white snow flakes were falling” since snow flakes are fundamentally white. In asimilarly manner, the qualification of a class that is ordinarily highly trusted as “trusty” to my mind wasmore of a pointer to the esoteric lessons embodied in the narrative. If one now agrees with me that the Master Mason”s apron derives from the “raising” of the Zeir Anpin(The Lesser Countenance or Microprosopos - Chesed-Geburah-Tiphareth-Netzach-Hod) and itsemblematical union with Arich Anpin (The Vast Countenance – Kether-Chokmah-Binah) the claim thatthe Masonic apron in general[41] is “more ancient than the Golden fleece or the Roman Eagle; morehonorable than the Order of the Thistle, or an other Order in existence. .,” becomes a fact veryconvincingly well established. There could not have been any thing prior to the pristine union of manand his creator before the fall of man.

Principal Office Bearers:The Right Worshipful Master (RWM)

A Cabalist would very conveniently ascribe to the office of the RWM, the Sphere of SephirahChokmah – whose title in Cabala is “Wisdom.” The jewel of office of the RWM is the Square andCompasses, an arc of a circle and a star representing the sun. Stretching the imagery, one mayvisualize the full circle whose arc is only represented. In that case, the points of the compasses maybe seen to coincide with Chokmah and Binah with the top as Kether. In the Address to a newlyinstalled RWM, he is instructed that the honor, the reputation, and the usefulness of his Lodge as wellas the happiness of its members are very much dependent on his skill, assiduity, zeal and ability todischarge the onerous duties of his high office. Furthermore, that his pattern for imitation should bethat glorious luminary of nature which rising in the East, regularly diffuses light and heat to all withinthe circle of its influence. In like manner, it is his peculiar province, from the East to communicate thelight of Masonic knowledge and instruction to his brethren and fan the flame of enthusiasm and zealfor their Lodge and for the Craft[42] In the Blessing in the East, the Chaplain prays that “The Great

Architect of the Universe endow [him] with infinite wisdom, tact and patience to discharge [his]


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onerous duties….” One of the several beautiful Odes at his installation, the Acclamation Ode, it reads:- “With Wisdom may he rule us; In faith may we obey; That God his hand may strengthen; Let everycraftsman pray.” These are all attributions with footprints in the Cabala. The Worshipful Senior Warden (WSW)Geburah is translated more particularly as “Strength” and often as Judgment”. In Craft Masonry, theWSW in charged “to assist and strengthen the hands of the RWM in governing and carrying on thework of the Lodge.” His jewel of office is the Level which symbolizes that humans “are descendedfrom the same stock, partakers of the same nature, and sharers in the same hope ... because a time

will come when all distinctions, save those of goodness and virtue will cease..” These are qualitieswhich Cabalists ascribe to an initiate in the Sphere of Geburah – Adeptus Major, with the ability for a just handling of power, discipline, control and stability. Geburah is also titled Justice, Severity, theKnight in Shining Armor, the Sacrificial Priest, the Finisher, and the Celestial Surgeon among others.“Geburah in only destructive to that which is temporal; it is the servant of that which is eternal; for when by the acid activity of Geburah all that is impermanent has been eaten away, the eternal andincorporeal realities shine forth in all their glory[43].” The WSW is in Freemasonry referred to asrepresenting “Strength”. In the General Blessing in the West following his installation, he is addressedas follows: - “As you represent Strength in the Lodge. May you be filled with that Spiritual Strength toenable you to stabilize all forces within you and the Lodge, towards the establishment of thatmagnificent Temple not made by hand but eternal in the heavens.” This Masonic office is thusconfirmed within the Sphere of Geburah. The virtues of this Sephirah are discipline, control and

stability enabling the initiate in this Sphere to wield power not as being a law unto himself, but as aservant of the power he controls[44]. When the WSW is therefore closing the Lodge, he affirms that it is in the Name of God and bycommand of the RWM after having seen that all wages have been paid as due and demanded. Atceremonies of initiations to the three Craft Degrees, the WSW, by command of the RWM, directs theconducting Deacon to instruct the Candidate to advance to the Altar in due form and is also the officialdelegated with the duty of investing initiates with the distinguishing badge of the degrees. As it is alsosaid by Cabalists that “there is nothing to equal the Geburah influence for “de-bunking” both personsand viewpoints,” so also it reposes in the office of the WSW to prove that “none but Freemasons arepresent, and that they are properly clothed…” at the opening of the Lodge.

The Worshipful Junior Warden (WJW)Tiphareth translates “Beauty”. I therefore ascribe the Sephirah to the office of the WJW. His jewel of office is the Plumrule which symbolically alludes “to virtues of uprightness and integrity which willbeautify and adorn not only his conduct but all the work of the Craft.” At the installation ceremony, theWJW is addressed in the South as follows: - “As you represent Beauty, may you be endowed withBeauty from above to enable you be the harmonizing force uniting not only the Rulers of the Craft, butall Brethren …may God enable you to radiate Beauty in your soul towards all mankind, through theeternal source of Beauty and Love.” Tiphareth is a harmonizing Sephirah. On Tree of Life it is MiddlePillar of Equilibrium with eight Paths linking it with all the other Sephiroth excluding the drop-downSephirah Malkuth. In a Freemason’s lodge, the WJW is midway between the East and the West.

According to Dion Fortune, Tiphareth is a link, a focusing-point, a center of transition or transmutation.

There is a microcosmic correspondence in the solar plexus associated with the Sphere of Tiphareth.Its effect on man is the reception of subtle solar energy in about the same way that chlorophyll picksand uses solar energy for the survival of plant life. This may not be unconnected with the alias givento the WJW in most Masonic cycles as the “Brother Ostensible” within which he manages theprovision of materials to the Festive Board. Tiphareth, being the central harmonizing Sephirah between the Intellectual or Cognitive; Moral or Emotive and, Material or Instinctual Triangles or Worlds,[45] it as it were forms a break or an interludealong the Path of the Arrow i.e., Malkuth-Yesod-Tiphareth-Kether. In another classification Tipharethis central apex of the Ethical Triangle flanked by Kether and Yesod, the respective apexes of theSupernal and the Astral Triangles. In Craft Masonry, the WJW, the Brother Ostensible located in theSphere of the Sephirah Tiphareth, also called Shemesh[46] by the Cabalists, marks this star at its

meridian and “calls Brethren to an interlude from labor to refreshment and from refreshment back tolabor again that profit and pleasure might be the result.” Both WWs are charged at their installation “to be patterns of good order and regularity… Strengthmust support Wisdom in work, and Beauty must adorn it in harmony, and all [their] aspirations andendeavors must tend to the building up of a Wise, Strong, and Harmonious Lodge.”


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Relative Situations of Chokmah, Geburah and Tiphareth on the Tree of Life

In this illustration a square isformed at the situation(Meridian) of the 6th SephirahTiphareth. By mentally joining

the 3rd

and the 5th

, the situationof the three Sephiroth becomesa fair representation of the“places” (E,W,S) of the threeprincipal officers on the floor of the Lodge. This also exposesthe esoteric import of the Northbeing referred to as “the regionof darkness.” It is wrong toallude the expression to thenorthern wall or part of theTemple or any building for that

matter in the upper latitudesbeing permanently out of reachof the direct rays of the sun. Itrather derives from the situationof the Three Veils of NegativeExistence shielded from thesight of humans in the flesh.

Much Now Remains:On closing a Lodge the Immediate Past Master declares, “Brethren, nothing now remains but….” Withregard to these my glimpses of what I perceive as traces of Cabala in Craft Masonry, I would rather humbly state that quite some considerable lot remain to be explored. I am but a mere novice in

Cabala. My concepts are therefore colored by this very appropriate qualification. These glimpses maytherefore only serve to excite or induce those better exposed to both the mysteries of the Cabala and Antient Freemasonry to contribute a more deserving treatise on this or other associated issues withinour general mandate “to extend…researches into the more hidden mysteries of the Craft.”[47] Iremain for ever mindful of those concepts in the General Blessing from the Centre towards the closeof Office-Bearers’ Installation Meeting which to my mind is spiced with what a Cabalist would callnecessary qualifications for threading the Paths of the Sephiroth: - “May the Supreme Ruler of theUniverse forgive what we have been, sanctify what we are, and order what we shall be. May we allpreserve Steps, Square and Level, and run the race of life as true and brave Masons, clothed inperfect concentration, enriched in spiritual meditation, led through to revelation and gladdened by asure salvation… May the Spirit of Courage, Gaiety and a Quiet Mind and all such blessedness comingfrom the Father to His children be with us now and ever more.” So Mote It Be.

NOTES

[1] References to ‘ritual’ or workings are as recorded in this Standard Ritual of Scottish Freemasonry,printed and published by C. C. & A. T. Gardner Ltd, Edinburgh 1970.[2] He later fell out with his bishop when he started some healing services and was restricted to onlyprivately celebrate Mass.[3] “[1] It is useless to boast: but if I have to, I will go on to some visions and revelations of the Lord. [2]I know a certain Christian: fourteen years ago he was taken up to the third heaven. [3] Whether in thebody or out of the body, I do not know, God knows. But I know that this man, whether in the body or

out of the body – I do not know, God knows –[4] was taken up to Paradise where he heard words thatcannot be told: things which humans cannot express.”[4] Sociedad Biblica Catolica Internacional, Madrid (1998) (ed) St. Paul’s Book Centre Ibadan pp368-369.[5] Sefiroth (singular. " Sephirah ") channel of Divine energy or life-force.


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[6] Rev. J.H. Young: Symbolism in the Working Tools, G.L. Sask. From the Grand Lodge of Saskatchewan 'Tracing Board' reprinted in Grand Lodge British Columbia Bulletin, January 1980.[7] Bro. H. Carr in the Foreword to The Pocket History of Freemasonry 7th ed. (1983) Frederick Muller Limited London.[8] Alexander Horne, King Solomon’s Temple in the Masonic Tradition, The Aquarian Press,Wellingborough, Northamptonshire (1972) p.50-52, 165-167.. [9] Kenneth Cragg, The Call Of The Minaret, 2nd ed. Orbis Books Maryknoll, New York [1965], p.123[10] I rather suggest that one uses a standard text illustration as I have not been able with my very

meager skill in drawings with a word-processor to appropriately present a suitable representation inthis and other Figures.[11] Negativity, not in the sense of non Being or Non-Existence, but rather a concept to categorizewhat is incomprehensible in the present stage of consciousness[12] The singular is Qelippa ‘harlot’ or ‘shell.’[13] Refer also to Jacob’s ladder dealt with later in this article.[14] The highest object of human happiness (the fullest harmonious development of human potential)as per Aristotle and Thomas Aquinas.[15] Bhagavad-Gita 15:3-4[16] Quotations from the Scottish Constitution Craft Ritual[17] Principally as traceable in the Old Testament Judeo-Christian Bible[18] See also Rev. J.H. Young; “Symbolism in the Working Tools” Grand Lodge British ColumbiaBulletin, January 1980[19] Also from the Scottish Constitution Craft Ritual (Śrīmad Bhãgavatam 1.2.6, also emphasized this.)[20] Romans 8:28-29 See also Holy Quran x: 25 - “But God doth call to the Home of Peace: He dothguide whom He pleaseth to a Way that is straight.”[21] Bhagavad-Gita 15: 5[22] Dion Fortune (1890-1946); “The Mystical Cabala”, Ernest Benn Limited, London1976 ed. p.76-77

[23] Quran xx 12-56; Note 2543 of the Text, Translation and Commentary by Abdullah Yusuf Ali, Dar al Arabia states: “In the parallels mystic meaning Moses was now to put away his mere worldly interest,and anything of mere worldly utility, he having been chosen by the Most High God” Vide also Exodus3-:5 'Take off your shoes, for the place on which you stand is holy ground’.

[24] Bhagavad-Gita 7: 20 indicates that such material attachments predispose man away from spiritual

awareness, a kind of reminder that one cannot serve God and mammon at the same time.[25]. Several of my manuscripts and notes at lectures did not bear sources. I have neverthelessenclosed such statements in quotation marks.[26] Dion Fortune opcit ; p. 69[27] Bhagavad-Gita 14: 26

[28] A.C. Bhaktivedanta Swami Prabuhuada, The Science of Self Realization; Bhaktivedanta BookTrust, Los Angeles (1981) p.1

[29] Ref: Bhagavad-Gita 8:20 “There is another nature, which is eternal and is transcendental to this manifestedand unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that partremains as it is.”

[30] An equilateral triangle formed of the Master, his two Wardens and two Deacons, within a circle of ten other Brethren.

[31] In the VSL, Moses had requested to be shown the Glory of God on the mountain- quote: “Mosessaid, 'Show me your glory, I beg you'. And he said, 'I will let all my splendor pass in front of you, and Iwill pronounce before you the name Yahweh. I have compassion on whom I will, and I show pity towhom I please. You cannot see my face,' he said 'for man cannot see me and live.' And Yahweh said,'Here is a place beside me. You must stand on the rock, and when my glory passes by, I will put youin a cleft of the rock and shield you with my hand while I pass by. Then I will take my hand away andyou shall see the back of me; but my face is not to be seen.' [Exodus 33:18-23] - Jerusalem Bible.

[32] For now we see through a glass, darkly; but then face to face: now I know in part; but then shall Iknow even as also I am known.[1 Corinthians 13:12][33] Which are precisely what Freemasonry adopts.[34] Bhagavad-Gita 15: 6

[35] The Point within a Circle has an enormous universal application in several esoteric circles. Withinthe Seven Degrees structure of the Ekpe (Leopard) Society of my tribe, it embodies the greatest of itssecrets and is often drawn on its temple wall and veils as well as on the tie-and-dye clothing of itsmembers.[36] This is brought out succinctly in the Requiem prayer “Lux Eterna, luceat eis Domine …”

[37] “When Brahma’s day is manifest, this multitude of living entities comes into being, and at the arrivalof Brahma’s night they are all absorbed back” Bhagavad Gita 8:181


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[38] Dion Fortune: opcit p.69. (Ref. also address of the RWM to the Candidate for the 1o Degree when the later declares that his trust is in God)

[39] The allegorical story of the loss did not present sufficient grounds for such a loss. The secrets ‘wereknown only to three in the world, and without the consent and co-operation of the other two ..” theycould not be imparted..

[40] Fred L. Pick and G. Norman Knight, The Pocket History of Freemasonry, Revised by FrederickSmyth (1953);, P.91.[41] All being fundamentally emblems of Innocence and Purity.[42] From the Ceremonials of Installed Masters, Scottish Constitution: Address to the Master at his

installation.[43] Dione Fortune, ibid p.181.[44] ditto[45] Illustrated in Figure - 3[46] The Sphere of the Sun[47] From the South East Corner Charge to an FC.

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Readily Identifiable Footprint of the Cabala in Craft Freemasonry2

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